Partus sequitur ventrem The Sons of Beor may hunt the Gain of Oppression the Namb. 22. 5. Deut. 23. 5. Joshua 24. 9. Wages of Unrighteousness and overtake it by cursing the Israel of God but how ends it Nor could Baalam curse nor Israel be cursed without God's leave He that has said Bless and Curse not Rom. 12. 14. knows how to avert the Curse causeless and to repell it to the Nest whence it took flight Prov. 26. 2. And though some of Gods Flock may be driven from the Fields of their Pasture and pusht out nay Pinfolded shorn and shut in Prisons yet has not God promised the evil Beasts shall cease and that he will bless them that bless us and curse them that curse us Ezek. 34. 25. Gen. 12. 3. 7. Suppose a Prince to make probation of his Subjects decree as once an Emperour did to try the constancy of Christians that all should for-go Command that would not quit Christianity and bow to Paganisme and many did so to keep their Places he quickly cashiered them alledging they were unworthy to serve a Prince that were unfaithfull to their God Kings hearts are deep and Interests vary and if a Nights unrest so contiguous an accident Esther 6. 1. caused such a turn in the Persian Court and Law judged unalterable Who can tell what Providences lye in the Womb of a day Henry VII by Act helpt Dudly and Empson to do Violence on Peoples Rights and he as sadly repented it on his death And in Henry VIII time they were hanged for executing a Law against Property for the Ruine of the Poor for summum Jus may prove summa Injuria 8. The Plea of Dissenters has obtained in all places as the like has done of old abroad In what Court Church or Countrey has it not At Rome in Pagan-Nero's time Paul is though in Bonds permitted to dwell and preach in his own hired house and to receive all that came to him none forbidding him Acts 28. 30 31. And were Pagan-Roman Officers civiller to a Prisoner that preacht down their Gods as false than Protestants are to them that own and invocate the same true God as they do In France it obtained even with Henry III. one of Kather. d' Medices Breed and teaching an utter foe to a hater and betrayer of Protestants but a most impotent Prince and not to be convinct till James Clement a Monk had opened his Bowels by a fatal stab and then to his Commanders he gives charge to obey the King of Navar though a Protestant and know saith he that Religion instill'd into Souls by God cannot be enforc't by man It has also obtained in the Low Countries so that now 't is the Spaniards Interest to allow them and the Emperours too to preserve the Ballance of Europe though once they were under Spain and are yet though reduced poor Republicans It hath been pleaded with Fathers such as Augustine Ambrose that when Bishop Ithacius of a turbulent Spirit caused Priscillian the Heretick to be put to death with others he was condemned first by Theognistus and after by Ambrose who at Tryers met with some of the Bishops partakers in that blood and refused Communion with him and them By the way note They are not to be communicated with that are of Trasonical Spirits and Truculent Courses To come home the Plea of Dissenters has by the Providence of God in all times past obtained in Britain I only touch what is of late memory It once obtained a proclaimed Indulgence and if there be no probability for that again I say Why what has been may be again if the Interest be as pungent as was then Wisdom and Moderation may stir the heart soon to the same calm course if some say it was in pity to the Roman Cause that I do not know nor dare not say it is more Charity to say it was a favour to the Dissenters but who dare judge the ends of it or deny that the thing is good 't was then so and being so repeated many will be content and thankful It has obtained in Parliaments Votes that to prosecute the Law against us was unsafe to the King and Kingdom and a promoting the Plot though one has most inpudently in Print opposed his Opinion to the Judgment of a House of Commons in that It has obtained in Charters and Municipal Fundamental Laws if that Maxim hold That any Law against Gods Word is ipso jure void and deemed null Of that more anon It has gained with great Nobles Pears and Counsellors that as they once advised to let Worshippers go free Exod. 10. 7. so have many since It is said of Francis I. of France being about to persecute the Protestants of Merindol and Cabriers he is informed by Lord Langay Governour of that Province they were Harmless Men Just Laborious Loyal to their Prince to the Poor Charitable in Prayers frequent as Cardinal Sadolet was also convinc't So at present he forbore till Minerius a turbulent fellow informs the King that 15000 of them were up in Arms So they were cut off Among Papists this though for their own ends has got ground witness the candid and brave Thuanus that going in Paris Streets on that Massacre day it forc't tears from him to see the barbarous usage of Protestants there And others said the like of the Waldenses And for this City since Sir Sa. St. Mayoralty when the contest was hottest with Dissenters how has God pleaded their Cause and increast their numbers vindicated their Innocency against all Sham-plots and protected them from Violence and Tieachery till this late and present storm fell 9. This Zeal is more hot than wise good men may affect heats but 't is not well and the Scriptures call the Zealots for Persecution to advert Joshua crys out against Eldad and Medad prophesying in the Camp and not among the Seventy Elders with Moses Numb 11. v. 26. This at first sight seemed a sinful Separation from God's Tent what says Moses Meek Soul says he v. 29. Dost thou envy for my Sake Would God all the People were Prophets and God would put of his Spirit on them q. d. So far am I from forbidding that I do approve V. 30. And so he did in both his Plea for them and after presence with them in the Camp Here is a self-denying Spirit and call to mind again what I slipt before but close this and clasp both with that some of the Clergy as late Bishop Worth Crafts and two more of lower rank but no less note have in Naked Truth some Sermons for Moderation and in four parts of a Plea for Nonconformists by a grave ingenious Conformist given us a taste of Moses his Spirit their Mildness a witness against Violence and do herein deserve my hearty thanks 2d Script is Mark 9. 38. 39. and it is in Luke too Luk. 9. 49. Young John complains to Christ of one that did Christ's work Cast out Devils but
3. 7. to shew what skill they must use in Lenitives as well as Corrosives Would Rulers have People be submiss loyal faithful to them to give them quaecunqne hominis Caesaris sunt vota what they can desire and may not poor Underlings call for your Compassions Nec Philosophia nec Authoritas tollit affectum Nor Wisdom nor Authority takes away Affection Our Petition is not for Crowns or Scepters for Powers or Places for Rents or Revenues let us only go to Mispeh Bethel or Shiloe in Peace let others take their Profits and Honours only let us believe and Worship so as by the Word and Conscience we may hope to please God Heb. 11. 5. as Abel did and it suffices us for our present Passport out of an evil World to a better I have no commission to personate others from any of the Dissenting Party no Interest to invite to it yet for the sake and good of the Whole I presume to crave what has been asked of Antient Kings once by Esther a noble Queen Esth 4. 16. and by Command was granted and by the same Motives that not our Lives but what is dearer our Religion may be given at our Request ch 7. 3 4. for why should there be wrath against the Realm Ezra 7. 23. Or how can we endure to see the ruine of our Native Land and Religion wounded through the Sides of all Parties professing it and it may be a lengthening of your Tranquisity Dan. 4. 27. Nor is this a private Interest turn the Tables but a little and it may become shortly the request of all that resolve to live or dye Protestants none of that number and really so may justly grutch us that which they in time would be glad of do we in pity receive the Persecuted from abroad and yet use all Severities on the same Profession at home Is not the Distance far greater betwixt the Papists and Protestants in Principle than betwixt Protestants and Dissentâ—rs at home were our Spirits as condescending as in late years when indulgence obtained why is it thought the fittest time now to pursue when distress of Nations in Europe is like to be so great by barbarous Turks by weakening one another in lesser heats how easily do we become a Prey to any that wait but a fit opportunity But being under the Tyes of not only Misery but Modesty I will rather addreses to those of inferiour Rank and of those I find two sorts 1. Those of the vulgar acted by Malice 2. Or those in Commission acting by Might For the vulgar I confess the Saying true Neutrum modo mas modo vulgus Common People are white Paper just as they are drawn as in Christ's time the Priests feared them so prevailed not in Council against Christ for that time Joh. 7. 30 31 34. But a while after turned their Hosanna's to crucifie him as fancy and those that Presided led them I say little to these only they having had oft opportunity to frequent the Assemblies of Dissenters when open may bear witness of what they heard in their Discourses or saw in their Carriage contrary to sound Doctrine and Evangelick Truth and Piety and no doubt but in great Conventicles the Observers Eye hath been curious to an height and as wakeful to bark as he is willing to bite had there been any morsel fit food for his black hunger but as yet the multitude have not had a Mind to destroy us I hope are as Elijah said King 18. in heart turned about For the Inferiour Ministers of Law and Church-Power into whose hands by God's wise Sufferance we are fallen Zach. 11. 6. It will not I hope offend any sure it ought not to plead our Innocency with Honorable Judges wise and Worshipful Benchers and Commissioners in Peace for some Mercy Lenity and Moderation since no Princes that would be Patres patriae Fathers to the People under them can believe it their Interest to undo crush or diminish the Subjects and dispell the Laborious into Prisons or Exiles voluntary or violent A People numerous and oppulent are Princes Glory but a poor People make poor Princes 1. Consider generous Gentlemen not only the Families and Names reserved to you since the Conquest some and the Honour of Knight-hood which some had of old in Obligation every time they heard the Gospel to stand up and lay hold on their Swords or to draw in defence thereof and shall it be a blot in your Schutcheon intaled on your Successors that you drew the Sword to the Offence of that Gospel by which you hope to be saved or to the Terrour of any that love its Liberty or abhor Popery Are you Commissioners for Peace and would you provoke and tempt as Nahash to War 1 Sam. 11. 2. Think not that violent Courses serve God the King or your own Interest 2dly For the Letter of the Law you go by I only beg the Favour of such a Sence as conconsists with not only the Preamble of the Statute and the Reason of it with the End of all Law the Peoples Good but also with the Dignity of the Legislators and yours the Executors thereof For I shall very hardly impose a Sence far less would you that interferes either with the Veneration of a Parliament the Rights of an ancient Charter the Sence of the Commons in Parliament of late voted least of all that crosses the Prerogative of the Prince if he please to indulge as formerly and Interest leads For in that he either did well or ill If ill dare you say 't since what the King does still pleases the People 2 Sam. 3. 36. If well what has been may be again The Breasts of a true Prince yield not Blood but Milk and contain more Acts of Grace than one Papers have not been wanting to give of those Penal Laws that touch Phanaticks a favourable Construction if you that sit in Judgment will admit If not our Patience postpones Hope that Times may roll and arduous Affairs will necessitate them to sit again and give their own Sence if Popish Counsels prevent not and then those that have invaded Right by pretence of Law may repent flee or dread Take ' im Topping Many old Laws in Force have been found inconvenient and why not these too If Vice be tolerate the Vertuous punish't Preaching and Praying breaks Law only so Sycophants that serve as Doegs for Spoil are the Executioners of Law To God only we appeal as he 2 Chron. 24. 22. Lord see to 't and require it 3dly We beseech you for your Maker's sake let Divine Laws in the Word obtain more if not with you yet with us He that has magnify'd his Word above all his Name Psal 138. 2. and will yet make it far more glorious Isa 42. 21. will not allow it subject to the Placits of Men and those that desire to obey it to a tittle to be accused and destroy'd for reverence to it To command prohibited Things forbid
Of this at present I only say If holy labour best fits sacred Rest to sanctifie the Sabboth how prophane are the Practisers of these dayes that will neither keep that day nor suffer others that both violate and vacate it That as the Priests set then a Watch Mat. 27. 28. 4. to keep the Sepulcher of Christ dead so well they minded the fourth Commandment So these guard all the day against any that would report of him that he is risen to be both King and Judge To leave them I come to the third Instanâ—e of Injuries to Worship i. e. by Practices repugnant to the Purity or Liberty of all divine Worship internal or external and all the Seasons Times and Ordinances of it Those are 1. Political in the State 2. Hypocritical in the Church 3. Jesuitical in Cabals and Covents of each a little briefly 1st Political Religion and pure Worship was wont to be grand Crown-interest of the best Kingdoms and States and as it prospered so did they as Constantine said in that Preface to a grant of his to the African Churches Since said he the due observation of what pertains to true Religion and the Worship of God brings great Happiness to the State and Empire of Rome So on the contrary as it declines so do they When carnal Policy is more consulted than Christian Piety when Jeroboam-like men clip cut and shape a Religion to serve State-humour Grandeur and Interest subjecting it to low ends not all designs to it this Eclipses the Glory of Gods Service In short alas when Superiours are a Terror to good deeds and doers and a praise to the evil the Sword is born in vain or sadly perverted in and from the end it s given unto So when inferiour Judges and Ministers of Justice practise the Law partially to feed Rapine and malicious Harpies â—â— discourages the Pious and sober minds Thus men are haled before the Seats of Judgment as Acts 8. 3. only for Praying and others are draged to Prisons and only for Conscience of duty to God the Truth and the good of Souls The violent courses of this sort beggars the Vertuous and so gratifies Informers that live on Spoils but no way dignifies Rulers and may call for a late death Bâ—ds Repentance 2dly Hypocritical practices in the Church not a little hurts pure Religion such in the purest times of the Church unawares to the best have still crept in as some of the Maryan Bloody-Clergy with those after Reformers that had the better sort foreseen as Ezra did ch 4. 2 3. the woful effects of a Mungril Religion would surely have declined to joyn with them The Reverend Fathers of the first Reformation were partly divided partly be-misted and so spied not the Satanical Crafts of Pagan Jewish or Papal Rite-Mungers that in more Zeal than Knowledge sought to promote Christianity by turning Sacraments into Sacrifices Pastors to Priests Tables to Altars and Prayers to Liturgies Saturnals to Christmass Realties to Rites c. Quod concilium specie prudens re anceps eventu Infoelix hodieque sane lugendum nefas luendum Ecclesiae said Tilenus But among many other marks of Cruelty and Church-Violence this I observe therein Piety runs low in any Church when the best are cast out by Excommunicators that never truly were in for confessing Christ as that blind man John 9. 34. Such cursed of the Balaams of our day that God doth bless and sold to Satan by Secular Mercinaries that say Blessed be God I am Rich Zach. 11. 5. A bad sign of a dying Church-State when the diseased bad Humours expel the best Blood and Spirits Vital or Animal from all residing in the Body Ecclesiastick When the best Sheep are Pin-folded in Prison the Wolves are made Keepers Foxes and Jackals set the Lyons prey Pure Worshippers may long for another Act recissory of their Fury De Scismatico Excommunicando as that a late nulled de Hereticus comburendo and God's Worship then will flourish more As for Jesuitical Clans and Cabals though in all Ages since Popery obtained no Councils have been unessayed by them to exterpate pure Religion yet for all their frustrations the Plots and Practices of our later dayes have out-vied themselves for Craft and Cruelty against all Protestants Nor has the former bad success and high preferment on a Gibbet of his own that Haman attained and his Complices in Hester's days given them yet a noli prosequi neither their late various ill hap and happy defeats their shameless Sham-Plots and Countermines have found has made 'um hopeless for after above three Years practise and four Parliaments pursuits they still like to their Master Belzebub the God of Flies as a Fly beat off Itterate their Impudence to Flesh-flye-blow all Religion and Vertue all Persons and Places Courts and Offices so have they not caught the Lyon's Whelp obtained in the highest Councils and Courts domestick and forreign divided the minds of regent Clergy-men some for Peace with Rome some for indulging Dissenters opened the way to Popery by disuse of Parliaments by placing Popish men in all Offices Civil Military some Ministerial also taught some pernicious Curs with Gander-Pens and Flying-Flams in their Mouthes to Fiddle to that Dance and buz no Murder no Plot brought the Plot into the City moved all the Rights Franchises and Liberties of it diverted the current of Justice turned the Laws point and whetted it with a new Edge against Protestants that was intended to Papists clapt Starl again in a Chair of Scorners run Parliament men off the Bench into Kings-Bench nulled the Rights of Elections to all offices nay Rights are Riots by Law men do stand on the Sword vex Widdows spoil without pity Excommunicate the most Pious Imprison without Mittimus or Mainprize seclude from the use of our hired Houses that Rome it self allowed Paul Act. 28. 30. and make Constables and lower Officers that else incline to Peace to watch and walk to keep people out of those hired Houses so both disturbing the Peace and prophaning the Lord's Sabboth-day taking the Keys of the Kingdom not entering nor suffering them that would as Luke 11. 52. and spoiling of the Proprietors and Renters in a time when all Cash is banked in a Bag with holes Lo these are part of the Effects of the late still resent Plot what is visible is open to every ones Senses Now what may be in the ishue any not indurate may soon fore-see what it shall be is reserved to the only wise God and both terrible to prospect So I pass the first Doctrine and on the next I only touch to be larger on the third 2d Doctrine was to assault worship in the Act is fearful and fatal Guilt The Philistims in the late captivating of Gods Ark were not a little guilty but though ignorant of God it was unprosperous wickedness and for it had he whipt their Posteriors or hinder parts as 't is Psal 78. 66. to their endless shame and
to be preached a straw for mans Priviledge the Glory being gone our strength falls into the Enemies hands If Worship is injured the Crown and best Jewel in it is fallen now Wo Lamen 5. 16. that we have sinned Thirdly Worship may be injured by practises oppugnant to or distructive thereof that is either by forgoing of Laws or Precepts or forming Plots and Projects against it and the free excercise of it in any Land As Legislative power exerted for it and for God in it is a favour of a benigne aspect and no common blessing to them that have it be they natives or captives so Ezra 7. 23 25 27. and Kings were blest by it and God for it to so when humane Law thwarts with divine and instead of deriving from God deviates from all reason justice and divine Perscript it degenerates and declines to a Throne of iniquity and the Chair is no more Moses's but a Chair of pestilence a curse to all under it and worse to the sitter on at last and both to be deprecated of all Now of that first kind of injury to holy Worship are Princes States and Councels Legistaâ—ive most guilty of the latter are they guilty that manage and execute Power by virulent and violent Caballs inferior Projectors Officers and Informers Of both these I touch a little First When unjust decrees obtain against Piety and any part of it or person at it So Pharaoh lets the Israelits from going free to serve God Exod. 5. 1. 2. 17. calls it idleness to talke of Sacrifice Such Omri's Statutes and Ahabs precepts were Mica 6. 16. thus unrighteous decrees are threatened Isa 10. 1. with a woe for it it is a woful thing to prescribe Gravimina Greviances i. e. to inhibit what is Gods command or injoyn what is not and against conscience too Of this latter we read in Dan. 3. to 17. A golden Monster by decree is erected all must bow or burn musick is also consecrate vers 5. Idolatry is a merry liturgy now is work for greedy Informers verse 8. it was a decree verse 10. but three scruple to comply and the Accusers stretch worse then a ryot from it make it a disregard and contempt of the Royal Person nay a rebellion to his Placits Sicophants raise his fury and abuse his eares to ruin his best servants He frets and rages as if on purpose vers 14. the King is hot as hot as the Furnace the three Innocents as calme not anxious to answer in sacris non est consultandum they Ver. 16. like John Careles Martyers go into the Fire in a two-fold Glory First A bold Resolution not to Worship Civil duty they paid kept Conscience-Worship to God only O bold brave Souls A Second Glory is Faith Our God will deliver but if not that brought them off and out at length nought could greive them unless to be called out into the worse company now was not pure Worshipers forc't by Law yet it tended to convince a King and that is much if to convert it were more Hear what Coo the Martyr said on it in discourse with the Bishop of Norwich being askt if he would not obey the King's Laws Yes said Roger Coo as they agree with Gods Law Said the Bp. Agree with the Word or no we are bound to obey were the King an Infidel Said Coo Had the three Children done so Nebuchadnezzar had never confest the true God Said Bernard to the Pope I obey as a Child in disobeying Magis dijs obtempandum est Jeroboam for all his unction is called Usurper on Gods Law by Divines and Intruder Law against God quamvis ligat quoad paenam non obligat conscientiam God gave them Statutes not good Ezek. 20. 25. Polluted them in their own Gifts yet is it a Sin to bring a corrupt gift To do the Law of God and the Kings conjunct is a happy Union and easie but to obey separate is impossible Either you must obey as Moses not fearing the Kings command Hebr. 11. 23 27. or his wrath or else one must obey the King singly and so make him an Idol which exposes him to Gods just Jealousie our self also to Blasphemy to say God gives any power against himself by divine Sanction Nor was that decree in Dan. 6. 9. 12. less cruel for though it was irrational very surreptitiously got by clancular Malice and but limited to thirty dayes yet is holy Daniel ready to dye not consult how to give a Go-by does not abate the times elaps the thirty dayes shuts the Windows or abscond Personal Devotion but standing the brunt of the Penalty by that breaks the Neck of a wicked Decree Nor in declining times need Malice any more to make one a Prey then To depart from Evil Isa 59. 14. as of Caijus S. was a good man but a Christian Old Caijus Seijus bonus vir sod Cristianus to Pray and look to that Phanatick Temple though dilapidate was Daniels Virtue yet by a Law a Vice So in after times how did Antiochus prohibit Sacrifices as Cambises also did The Roman Nero that dedicator of the first Christian Blood to Martyrdom ishued this Edict That if any confessed Christianity he should straight be slain as a Foe to mankinde And he was by Senate so served voted an Enemy to mankind and to dye more majorum Ephesus decreed also That no sobâ—r man must live among'um Athens banisht the best by Ostracism Josepus says Afore Jerusalems fall Piety was not a matter of Form only but of Scorn Bede of the Brittains ere the Saxons came said they cast Odium in Religionis Professores tanquam in Adversarios They cast Hatred on pious Professors as on Foes The Council of Constance decrees Apocrypha to be equal to very Cannon of Scripture so the vulgar Traditions Hence all things lawful save Piety especially at Court Omnia cum liceant non licet esse pium Exeat aula qui velit esse pius But Henr. 3. of France prohibits to Pray with the Family Dola-Jesuits forbid to say of God good or bad To come home Hen. 7. Poles the People by Dudley and Empson And Hen. 8. by Proclamation prohibits English Books Popery is impatient of Light and Truth for which Latimer boldy deals with the King Nor has Gods Sabboth of Old or a late been better served or sanctified witness the Assaults on the Jews on that day upon hope they would not prophane it as the Enemy did by self defence till after the Jews learned little better Wit acts of Necessity and Charity being as lawful then as Piety The Proclamation I have it by me and could have soon recited it were it needful for lawful Sports on that day may here be noted by whom and why is known but he that first read the K's pleasure and after read and expounded the fourth Commandment in his Pulpit I trow preached twice that day first of the Sin of man secondly on the Law of God c.
a distance and tho the way and time of God's Warfare is unknown yet is he oft in the Field for Zion's cause and Sons and secretly draws a Bow or at adventure lets one do 't that sends going the proudest Ahab and if his Tools be but a Shepherd's Bag 1 Sam. 17. 49. a Sling or a smooth Stone of Prayer as ver 15. that as once on Goliah shall bring the most railing Wretch groveling to the Foot Our great Shepherd Jesus is the same as that Angel Josh 5. 14. A Captain of the Lord's Host am I now come saith he One Metaphor more I 'll urge for this and so proceed that 's the Defence of a Sollicitor 7. The Lord puts on the place and title of an Advocate or Intercessor to plead and solicite the cause of his Worship and People adhering to it in its Purity In this Testimony are many now concern'd 't has been a Controversy depending ever since Abel less or more while Priesthood was in the first-born as in Cain and many hundreds of Years after it was and Worship domestick Oft the Priests were Presecutors oftner Neglecters of its divine Purity as Eli's two Sons and Abusers of the Observers When God chose Zion the more exact and express the Laws of God were more remiss were some and opposite others were in preserving its Bounds from all Violation Edom and Amaleck had a more special Enmity from the first to the Throne of the Lord and persisted in 't to many Ages as in all the Scripture Chronicles to Isa 34. and after to the Persians times yea to Daniel and Maccabees days may easily be seen in the Story of the Old-Testament And of that Stock is Herod the first said to be in Mat. 2. who wrote his Enmity in red Letters to the death say some of 14000 Infants all Martyrs for Christ's sake in Bethlehem which makes that Reverend Dr. Tho. Taylor Dr. T. Taylor his Romish Edomite to make them Types of our Romans Nor does that bloody Religion want a Duke in any Age to draw the same red and bloody Lines to latter days witness D' Alva D. Guise and Savoy c. Now when Popery is up and all-a-mode and protesting or earnest open witnessing pleases not hence rises a Controversy call'd Zions whose Laws must obtain God's or Baal's Christ's or Antichrist's Bethel's or Belial's this is the lis dependens still and after Truths are cleared pretty well as in late days that of Justification was yet the Laws and Canons of pure Worship are still sub Judice and tho sometimes the Throne the Field the Bench have attested and the Pulpit oftner obtested in its behalf yet it has mostly been held at the Bar and Staves end and which is observable it has thence or thereby won I mean by Sufferings all the ground and hold it has and more then by all Help or Power humane Now when the Wisdom of God suffers the Will of Man to obtain against pure Worship and to keep or call to the Bar or Prison any Professors or bold Confessors thereof that by preaching writing separating do declare against the Fibres of Superstition or for Reformation and own the Authority of God in 's Word Christ in the Law of the Gospel and dare not being forbid it to conform Rom. 12. 2. to this World in Wickedness in Words or Worship being redeem'd from it Gal. 1. 4. and it 's vain Conversation receiv'd by Tradition 1 Pet. 1. 19. These are the exposed ones either to Calumnies in Name as Hereticks Schismaticks or worse Seditious Rebels nay to Confiscation Fines Spoils in States and often to Deaths for God's sake or what is worse in a sort to be proscribed silenced and banished and rendered useless to Christ and Souls Hence God the Judg of all comes also to the Bar as witness or pleader for the Prisoner his Client and runs in as that word Intercessor signifies wondering that none would espouse a forlorn Cause that sues to Men in formâ pauperis for Law and Right for God's sake due to the vilest tho denied or delayed the best This is discerned by the manner of his Plea i. e. sometimes more mildly and if needful more strangely or severely As now 1. When Mildness will do God by some Division or hot Debate mixes after a time a perverse Spirit in Abimeleck's Courtiers Judg. 9. 23. and by that weakens all Resolves of Fury for its just Fire should be cast in their Councels that kindle a Fire in Zion's Palace Or 2. By perplexing and involving Debates or Resolves while some of Pharaoh's Archers the Magicians Jannes and Jambres withstood Isa 19. 14. 2 Tim. 3. 8. Moses and Isracl's Freedom no doubt the sober sort plead Exod. 10. 7. and say let them go Sacrifice if Pharaoh's Disease the Stone in the Heart had not preponderated it 3. Possibly the matter is swayed by Profit or Loss Interest steers for or against Piety too much Haman deserved his Preferment at home for abusing the King's Ears Est 3. 7 8. Chap. 7. 4. 8. 5. and got it at last when the King was better inform'd 4. Perhaps a providential Contingency tho as casual as a Night's sleep Est 6. 1 3. or the opening of a Book of Records and the Recognition of some true Discovery made of a treasonable Plot serves to awake Ingenuity to gratitude and so veres matters about for the best 5. So may natural Conscience prickt by regret touch'd with a love to a wise Courtier and old Servant or trusty Counsellour disturb one that is candid and break the Sleep and Brain too having been over-drove by precipitant ends or clancular Advice so sending the King to the Den with an Outcry to relieve Daniel Dan. 6. 7 20 23 24. 6. Nor is Satan able to stifle Experience of Mens undoubted Fidelity and long abearance Laban found by Experience as Gen. 30. 27. or as the Hebrew by Serpentine Divination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Nachash a Serpent God had blest him for Jacob's sake and so hurt him not Diabolical Augures must sometimes own Truth Ex suo commodo argumentatur he arfrom his own Profit Pareus 7. By a Dream Sometimes God pleads by some Terrour or a Fright thundering in the Conscience as with Abimelech Gen. 20. 6. for the Prophet Abraham and caused him send him away and Sarah too in Peace and Wealth so did some of the Emperours as Dioclesian lay down the Robe and Scepter for a Retirement being terrified with Thunder and not able to rule longer Now all these and many more ways God has to plead mildly with the Minds of Men in whom Religion sways not to abate the Rigour of Persecutions against Piety and pure Worship but he has if need be some sharper and more severe judicial ways As to instance how did the Terrour of God sting Cain for Murther of Abel in the cause of Worship that he cries out his Punishment was greater than he could bear Gen. 4. 13.
Dan. 11. ult p. 582. That if Kings do as the Pope contrary to their Office and change Gods Laws prophane his Temple abuse their Power to Rapine and Cruelty against the Servants and House of God let them take themselves with Antiochus threatned with the same miserable end 4. I yield the like of the Roman Papal force This and all the Violences of Antiochus and ten more such will not reach the measures of Rage and Fury though they are types that for 1200 years the Papal Tyrannies have long exercised on Christians and their Assemblies for how many in all Ages since he sat in that Chair of Pestilence has he murdered as it were for God's sake in Italy Bohemia Spain France Piedmont in Ireland Low-Countries and England too by Inquisitions Interims Impositions Laws Cannons c. It is both impossible and incredible to recount and what wrongs his armed Butchers have done to Assemblies and Places of holy Worship Histories report and tender eyes weep to read Lactantius 1300 yeaâ—s ago has a sad Prophesy of Lactant. li. ult ch 11. p. 753. An Enemy to God and all Mankind Is justos Deo deditos 42 mensibus persequetur se coli jubebit qui non adoraverit exquisitis cruciatibus morietur Tunc Christus descendet in Judicium condet sanctam Civitatem erit justorum regnum 1000 Annis this cruelty says he Rex Impius surget sct ultimis diebus Dec generi hominum Inimicus c. An impious King will arise and all that adore him not he 'l cruciate with exquisite torments to death two parts he will cut off a 3d. fled into Deserts he will pursue with an Host and beset the Mount fled to so they shall auxilium implorare Dei i. e. implore divine help and he will hear them and send them a Saviour c. In Calabria an Assembly being of thousands met an Army being sent beset the Place set Fire to it and slew all that sought to escape others were fetcht out as Sheep by the Butchers with the muffler and knife all gore in the Teeth and made to kneel down to cut their Throats so left weltring c. By which taste we see the cruelty of that Mother-Church flesh't with blood and what Injury and Fury doth God suffer for a time and his People must for his sake 2. By way of conclusion or limitation to set bounds of restraint as he did on the holy Mount Exod. 19. 23. for God's Worship is still his holy Hill and he is as tender of Zion as he was of Sinai the touching her is as criminal tho it be an improper saying for us to use of the Almighty yet in two places he â—owns in a sort that he was afraid Gen. 11. 6. ut Vatabl. hi firmâ conspiratione conglutinati sunt At Babel's Building now is no restraint to what they imagined to do but a Sarcasme q. d. O now they 'l scale my Throne surely yea quickly I am afraid if I go not down to them they 'l be up at me Well he confounds and divides their tongues If that be not so plain this next is express I said I will scatter them that is a sad threat God can do it easily what hinders why he feared Deut. 32. 26 27. the Enemies Wrath and behaving strangely and saying Our hand is high God has not done it A strange behaviour may be in men but that God fears it is stranger what a behaviour is that ne extrance se gerant ne superbirent proudly and strangely that is imputing all to their Nets Power and Policy not owning God in it at all God foresees what proud Insultings and Insolencies the Enemy swells to over his scattered ones what his Name also will sustain by their deeds the one by blasphemies and the other by Cruelties He fears the issue and wisely prevents both Now the Meditation is as sweet of this as of the other tremendous to see the bounds and limits the strong hooks and invincible lines that the unruly Leviathans are held by when the Lord lets them play in this World's Sea and toss his Ark as if under no restraint or Legibus soluti and these are his holy rails to speak al-a-mode set to defend his Altar and sacred Misteries from impure hands Now though it is granted God in wisdom doth allow Line enough to the wicked to a great length of time to do what they will as as with J. Bp. Mat. 17. 12. and sometimes bids what he never commands as when he bad Shimei curse David 2 Sam. 16. 11. and Judas what he meant do quickly Joh. 13. 27. Yet still we may hold the fore-hinted Assertions that God defends his own Matters soon or late oft speedily ever after a while perhaps in the act against all Assailants whatever More particularly consider it thus 1. Tho God's Name may be blasphemed at a high rate for a time which brings both rebuke and distress on all that love him â— Isaiah 37. 3. yet he that made that Law to stone the Blasphemer will see it executed either by some hand as on Goliah with a sling-stone Dan. 2. 45. or without hand as Rabshekah and his Master Ch. 8. 25. 2. Though Christ may suffer by his own and Judas for gain may sell his Master Luk. 23. 25. yet that age sees his blood revenged in the speedy death of Judas and the sale of the Jews by 30 a penny that bought his precious life at a Traytors hand for 30 pence 3. Though the Truth may be thrust out and fail and fall in the Streets Isai 59. 4 14 15. and so be liable to be trampled on yet God whence it derives will raise it up and ere long tread on them that opposed it Dan. 8. 12. lift up a Banner for it in that same age Psal 60. 3. and chase them away with a blast that rejected it Isai 59. 19. for magna est veritas prevalebit 4. Tho his Spirit may be vext despited and tempted resisted and grieved Isai 63. 10. yet that sin as it is of a deeper dye so it calls for quicker doom as by that double example of Ananias and his Wife may be seen Acts 5. 3. and sure our Age has too sad signs of that guilt 5. Though Gods pure Worship may be called Heresy as Paul's was Acts 24. 14. his Service Sedition preaching schism to edifie or build up his House Rebellion Ezek. 3. 12. his Wiâ—nesses Bablers busie medlers Acts 17. 18. A Pest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 24. 5. the Sanctuary shut up or polluted Synagogues burnt yet has not God been too hard for all that ever yet invaded his proper Freehold as the Instances before evince 6. If the Lords Flocks have been scattered by Wolves from abroad or pushing-Goats among themselves Ezek. 34. 16. has not God made often strong Toyls and Snares for the Wolves v. 17-19 and promised to judge betwixt Cattle and Cattle v. 20-22 and within a
followed not with them and so first gave Interdiction and after consults Christ a preposterons percipitancy Hysteron proteron our Interdictions are not by Christs Allowance and so I hope will be by him interdicted Who dares to prohibit that an other should not cast out Devils ease Souls since none pretend to Miracles and do our Countrey what good we can we are not against Christ and so he takes us on his part A third Script is that of the Tares Mat. 13. 27 38. Where our Lord forbids the Servant zealously asking leave to pluck up the Tares No says the Lord let both grow together till the Harvest c. Note hence that if the Field be the World the Tares the Children of the Wicked One c. Then 't is not meet to pluck up all sorts of the wicked Ones in a Nation by bulk be they Hereticks Schismaticks Prophane or detected suspected Hypocrites they must and will grow in the World nor is it the Ministers work to preoccupate the Judgment and be plucking up by death that is partaining to the civil Judge nor is Church Power here forbid or Civil Law and Justice superceded to the Judgment but Christ's Will is that some wicked men are not to be rooted out of the World for two reasons 1. 'T is possible with the Tares the Wheat also may be pulled up and so the good fall with the bad Jethro an Ishmaelite and Ornan the Jebusite may turn Israelites Luther a Monk and Vergerius a Papist may turn and of Tares become Wheat 2. To Kill cut off ruine by Fines and Curses is the way to undo and says one There is no good Example in all Antiquity for the Jac. Aug. Thuanus Proem in Hyst Sectaries of those first Ages being destroyed the Church was still tender and abhorred to shed blood in Matters that concerned Religion and Conscience The matchless wise though young Edward VI. prest to sign a Warrant de Heretico comburendo said What shall I send him quick to Hell The like may be said of Mulcts of a lower sort and what amends comes by the Penalty or is there any proportion in the pain to the Offence A man may not see with my eyes or has a Mote in his and to cure that shall I cut off his head or put out the other eye that I may lead him where I list A sad Cure Then a fourth Scrip gives the advice of a wise Counsellor or Doctor as Nicodemus said to the Jews Doth our Law Judge a man by Fines Incarcerations c. ere it hear him Joh. 7. 50 51. That is called Abington Law or Stanery's that did hang in the Forenoon and try in the After Or else as that wise Gamaliel said Refrain from these Men and let them alone Acts 5. 39. 40. The same also gave the Lord's Brederode c. in their Apology that the States of the Lower Germany publisht 1566 for themselves in separating from Popery But that no just Objection may lye in barr of the designed Apology for our late Persecuted Dissenters I will modestly discourse and disperse the six Objections following 1. The Worship and Worshippers pleaded for are an Offence and Violation to the Laws of the Land and may we look God will be our Defender in that that Law calls us Offenders To that I say four things 1. The Case is true not new So it was of old when Saints were under and Enemies over them the Laws still were the Lashes if evil and those of their God a scandal or bridge in the Trap to take them withal In Aegypt the Laws of Worship so vastly differed in Object Matter and Mode that what Israel offered was an abomination to them Exod. 8. â—â— In Buâ—tion the Songs of Zion were mockt Psal 137. 7. And the Golden Head made an Image that all must adore or burn Dan. 3. 7. And did all but three Youths In Persia was a Law against any Prayer save to Darius for thirty days And Haman indites to serve his Polt all the Jews at once That their Laws varyed from all and they did not obey the Kings Laws Esther 3. 8. And have not all Nations used that Lash till blood come 2. Though I plead not ignorance of Law yet my study is the Law of the Gospel I know not a Statute that I have read out in the last twenty years and let it be counted a charitable Ignorance I am loth to yield that any Parliament of wise and good men could ever conceive an Act against Religion or Prayer and Preaching as such or so qualified simply no it must be as Seditious unless men will make Vertue and Religion criminal and if the Preface of a Law show the reason of it and the body quadrate no hurt can be unless men execute out of Envy If I mistake let my Charity plead excuse 3. Law is to be extinguisht some may be fundamental as our Charters against which none is valid that truly contradict the same some superstructive 〈◊〉 are variable as Times Persons Places and Circumstances vary and fall obsolete useless and burthensome as that in Henry VII Reign was which Dudly and Empson executed by oppressive extortion let Laws but stand equipollent to Reason equivalent to Justice and subjected to Scripture none can hurt Religion 4. Some Laws invade Gods Legislation that are or have been made to restrain the Good and punish the Virtuous to disobey them is the Praise of our Obedience to God Heb. 11. 23. 27. As the Instances of Moses and his Parents of Daniel and the three Children of Esther Esth 4. 16. of which Courage and her Exciter Mordecai one says Trap. Mir a profecto ac omnibus linguis saculis locisque comendabilis fides wonderful and laudable Faith and that in all Linguos Ages and Places too As Achillis was Styge armatus so she and all true Worshippers should be Deo Fide Christi armati The Tryal of the Loyalty to the King and love to the Liturgy was in his Exile and the proof of a Christians Obedience to Gods Laws is best and shines most when opposed by Law standing in Diameter Object The Worship pleaded for is an Offence to Authority and can he defend that which offends his Ordinance Answ It may be so more is the Pity that Gods Ordinances for Worship should offend his Ordinance for Government that the Man of God should not please them that rule for God the Gospel of Salvation should interfere with the Laws of a Nation that should subserve it This is and must be for a Lamentation 2. The Worship pleaded for if it please God why should it offend any that personate God Is it our Duty to sanctifie God and to pray in order to it to know and do his Will Mat. 6. 10. and when we have consulted it shall we prophane that Name by doing what we are convinct is contrary to his Will This Offence is took not given and to be so is part of our
Misery not our Sin 3. Though Polity and Maxims of State are not part of my Study there being Dissention and Heresyes in that as well as in Divinity not soon reconciled yet by two or three Scriptures my Judgment best arrives at a consistency which steir my Course in Worship and Manners 1. Is that of Davids dying words after much Experience in Rule and Wars He that rules among Men must be just ruling in the Fear of God 2 Sam. 23. 3. And the Word is a sure Rule of Justice and Worship 2. That Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority that in Paul's sense is denominated the Ordinance of God Rom. 13. 2 3 4. is by him thus qualified and so ought to be A Minister of God for good a See Mr. Gee in Locum terrour to Evil-doers and so bears not the Sword in vain to it Obedience is due he is a Praise to Well-doers and him to resist is damnation Hence may the Line be drawn 3. That Obedience due to man that is called for from all to supreme or subordinate Rulers is not absolute and universal 2 Pet. 2. 13 14 16. that is God's due only but limited and respective i. e. in the Lord. So any humane ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Creation is for the Lords sake and due as from the Servants of God I apply all in the words of Eleutherius to our King Lucius Ye have the two parts of Scripture out of it by Gods Grace with the Councel of your Realm * Take ye a Law * Fuller's Eccl. Hist Mr. Fox J. Spâ—ed's Chron. and Rule Britain by it and say I accurst be he that obeys it not he says not out of our Decretals or your Cannons far less did the Romanists then arrogate a Law above Gods or his Word or to impose or depose as now If the Laws of Men oblige us unto them far more should Gods Laws oblige men to him Hence God bid Kings to have a Copy of the Law that their days might be prolonged Deut. 17 18-20 For the neglect of Gods Law shortens Life If the Persian King that owned DARIVS not the Jews Religion himself would prohibit Tatnai from meddling to hinder the House of God orders the Vessels to be given them for it makes a Decree to promote it at his own Cost calls for Sacrifices and Prayers for the Life of the King and his Sons threatnes all that did but altar that word and curses all Kings and People that put a hand to altar or destroy and after that releast the People with Ezra the Priest according to the Law of God to that House to worship at it after the Will of God Ezra 6. 6 7 8 10 11 12. Ch. 7. 13. Thus did Artaxerxes to avoid Gods Wrath and ordered also both Rulers and Teachers to instruct them v. 23. 25. Why may not Princes do the like now for the same God they own Object 3d. If any say Let those that dissent come to Church own the present Protestant Religion now establisht reverence our Prayers Priests and Communions and so by obeying our Laws avoid the Punishment else they suffer as Evil-doers and Obstinate To all this let a few things be replyed 1. If by Church be meant the Walls that the Parish meet in or Vicinity there met I do not see how either it can properly denominate it self Church unless equivocally as that Rout Acts 19. ult in Ephesus is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet no Church could those publick Assemblies be stiled Oratories Schools for the Sons of the Prophets or Synagogues then the parts of some grave learned pious Teachers there exercised would deserve audience and in that sense more than do would come But as a Church 't is that many stumble at and as the thing Church right defined which should definito convenire is understood and consequently the true nature of Schisme is measured by it you will gain few and after loose them as soon and many more with them And for your Church that you boast of a Jesuit long since said it You begin to look with Chillingworths Preface S. 20. a new Face your Doctors to be men of temper and more malleable to the Rites of your Mother c. Grow weary plead for return more to Rome than Reformation Now if so is the Case we are coy of all your rough Courting least when ye have got us in you open a back door to a Jesuit or Priest and so ye are turned out and we turned over to gross Popery 2. This end will you never attain by the means used reason will not be convinct by force far less religious Conscience which though erronious yet â—inds Two sorts you deal with 1. Wise and wary Ones that foresee the wiles and ways you take and being some of them old Souldiers aged rich and politick and you in a youthful Zeal have learned to make a safe retreat let you spend your heat and shoot at a distance till Papists or else a Parliament give you a rout And a second Party is on your Left-hand very moross and stiff reuounce all your Arts and repell your Arguments for forct Religion you call them Quakers but a stout People that tremble not at your facing them stir not at your thrusts keep their ground though knockt down give the back to your blows repell all your Cannon-shot that roar from Canterbury to Carlile all your Courts Oaths Barrs Benches and Fines as Chaff what to do with them who knows they grow under your insultings spread as Camomile by your depressings You dislike them and yet propagate them your force unites and confirms them and should you awake the Old-man in them the Lawless affronts they receive from truculent hands were Provocation enough and they numerous too to put them in a Body though weaponless to face out all your fury And if you be too weak for this forlorn is it not wisdom to give a desperate Enemy a golden Bridge to go off or escape rather than to crush them and if you say my Plea leans as the byas too much that way I say no many know I am none of them and some of themselves but they are our Natives of our own flesh and of late in publick Debates have pleaded a little to the Christian Name and if some in heat deemed them unworthy of it yet their constant Patience and Fortitude commends if not their Faith yet their Practice in rheir Meetings being as the Bullwark though of mudd for blunting the edge of all force against their Meetings And if you obtain not on them whose Faith and Principle is so generally dislik't what can you do with the whole that are more numerous However if we be Christians how can we hide our eyes and not pity to see them buffeted and robbed but not they alone clapt up in crowds fined beggered cut and slain as in Warrs all to gratifie the ravine and malice of some poor Sycophant that if
Popery obtains will swear against the best of us all Haecine Religio haec est urbanitas Ecclesiae Anglicanae 3. For those you have got into the Church by Droves consider what brought them how they are spirited and how it will end or what is the Credit you get by such Converts It is plain Power and Force on your part and Terrour and Fear on theirs that was the Dragg-net the Cords of which haled them in to you This Ruling with Force and Cruelty was of old reproved in the Shepherds of Israel Ezek. 34. 4. and the Sin of Eli's two Sons which caused the Lords Offering to be abhorred 1 Sam. 2. 16. And in the decling State of the Church of Israel it was charged on that Priesthood and a sore evil to offer blind maimed Mal. 1. 13. Isai 61. 8. sick and torn that is what came by force and robbed Gifts for an Oblation was hated of God and will you answer God for that Sin It will not be so easie as one of late writes And for the Spirit in which they come to you they own you and your Church Worship Cannons Ministry as the Bishops of Asia said of themselves in like Case Nos non nostrâ voluntate sed necessitate adducti non animo sed verbis duntaxat consensimus We consent but not freely 't is Necessity that makes us yield and that is twofold either Love to Seculars or fear of Suffering Mens Profits Repute or Personal Ease is the driving Cause they come to save the World the Flesh and the Devil are your Pandors you should manfully fight against these and they are the Motives and Mediums to fill your Church And will the end better the entrance of these men those they leave suspect them gradually Apostates Conscience gripes too and you to whom they come judge them Hypocrites forlorn Souls on all hands Nor can you the force being took off hold them very long nullum violentum perpetuum People are like Waters damm them up they will swell and at last recurr to their own Course more strongly And have you a real Glory or get you any Credit by filling up your Church with new Hypocrites Or will Christ our Master thank you for the Service But for the hard words used by the B. L. that we suffer as Evil-doers I pass that into an Appeal let the Lord Judge and revile not again So far to the third Objection 4. It is said Compulsion is Lawful as in 2 Chron. 34. 33. Josiah made all that were present to serve 2 Chro. 15. 13. Deut. 13. 3. the Lord and Asa caused them to enter into Covenant and that on pain of death And that Law of Artaxerxes He Ezra 7. 26. Dan. 3. 29. that will not do the Law of his God and the King let Judgment be executed on him to death c. And Christ said Luk. 14. 23. Compell them to come in c. To all which I answer distinctly Asa's Case and Josia's are much alike and so Deut. 13. 6. Those two Texts show how carefull both Asa and Josiah were to promote and by Covenant to bind all the People to God and true Worship that in Deuteronomy shows what Zeal also God looks his People should show against false Worship and though the Kings of David's Line did type out what Royal and Absolute Authority Christ the King of God's House and Legislator for Worship should have yet I dare not say all coercive Power is now to us forbid for the Text referrs to Gospel Times against the False-Prophets Zach. 13. 3. and the Rulers Sword is also mentioned by Paul That it is not born Rom. 13. 4. in vain Now that the Kings succeeding David had a compulsive Power to true Religion I granâ— that all others have the like I yield not that their power was both off and for God is true that all under the Gospel have the like from God to use against himself is denyed for he gives none against his Law Prov. 21. 30. That some have exercised a Power against God's holy Worship as Jeroboam did is plain but that iâ— has God's allowance in so doing iâ— denyed for it was reproved Hos 5. 11. That death was by Gods Law awarded to Blasphemers and Idolaters c. is undoubted that it is equally due to any now branded for Hereticks Schismaticks c. is denyed that some Heresy is a fruit of the flesh is plain to cut them off un-convict is hard that Rulers may tie to God's Law by Oath or Covenant is legible that God's Worship and a holy Covenant may de jure be dâ—pâ—sed rescinded and vacate is questioned that Tares are to be in Gods time and way irradicate is certain by Christs own words but that rigour and rash Zeal is to be used to the hurt of the Wheat is utterly forbid Now see what Pareus says in it Cavendus Pareus in Mat. 13. p. 736. er go nimius rigor ne noceatur bonis sensur a malorum Too much rigour is to be avoided least the good suffer by censuring the evil that he calls nimia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too much severity or extremity that more hurts than helps the Church Christ forbids not Censures on â—he Wicked in Church or State but calls for a Moderation that all called Hereticks be not by Antichrist instantly committed to fire who also answers Maldonat in this and cites Jerome that says we are not to cut off the erring Brother for that he qui hodie noxius est cras resipscat and so pleads for Liberty of Conscience That the Persian Kings favoured God's true Religion some of them unto paenal and capital Judgments and subjoyning their own to Gods Law Ezra 7. 26. placing God's first was a great mercy but that Cambyses did well in letting the House of God from building as for some years he did is denyed for that hinderance it is like shortned his life and though Nsbuchadnezar past that decree That whoso spake amiss of the three Childrens God should dye Dan. 3 29. yet the forcing of them by so hot a tryal was an errour in Government and their non-complyance helpt him to see it and for not bearing the Sword in the vain it is plain by the context He that doth well is not to fear the Sword but the Evil-doer Rom. 13. 4. And if it be preverted either way to the contrary end now it is born in vain and abused There is an extream on both hands in the sense of that Let them both grow till the Harvest Mat. 13. 30. Some driving at a general Persecution of all that dissent as the Papists and some that ways bending others arguing hence a total toleration if Wisdom find out a Medium to check the ambitious Phaetons that aspire to drive the Chariot of the Sun so to set all on fire I say to the Ruler as he Ovid Medio tutissimus ibis Our Moderation shall be our Glory And for that Compell them
too many found whose Baptism wants of the Essence of that Ordinance Were but the Odium took off them that partial Historians of foreign Anabaptists do load them with and the modern Urbanity Sobriety Charity Humility and Piety they adorn themselves with and Societies they own preponderated sure the Errors of some of that or any Party should not be imputed to all there would be small cause to crush ruine and spoil them as Antimagistratical Some amongst these are also to be found that are stigmatized and perhaps the whole for their sake as Chyliasts Millenaries Seekers and Seventh-day Men or Sabbatarians Fifth-Monarchians of which I need not be more particular As they 're few mean single Persons so also misrepresented or not understood One of your own Conformists Plea 4th Part. distinguishes some last nam'd into two sorts the one of Mr. Jos Mede's Notion who yet was of the Church of England and so not to be condemned for one innocent Error But for the latter if any brand us all with Venner's End I advise such to Thankfulness that his Number was but Twenty Nine for had they been so many Scores or Hundreds as Persons into what a Case and Fright they would soon have redacted Court City and Country let them judg that saw the Action For those called Quakers I say not much having touch'd them before What is offensive and justly blameable in Doctrine Order or Moroseness of Converse I here justify not what is good be it in Baptist or Quaker I willingly own let it please or not One Thing I willingly prize and praise in them tho not in exclusion of others i. e. their open Adherence and their bold and noble facing the Armed and keeping the ground without a Weapon tho it costs some their Life in defence of their Meetings at set Time and Place which tho it infers not all true they say or hold yet in my Conscience it pleads a Justification of the Practice and is some amends for the disuse of the carnal Weapon with them and 't is to me the same Argument of brave bold Manhood and Self-Conduct to give the Back and Cheek to Smiters Goods to spoil in the Exercise of Patience as to give the Face to an Enemy at War in the Field And very comfortable 't is for such as come out to try their Valour on those unarmed Assemblies of Men Women and Children to think and see what Butts and Bulwarks they have to shoot at and yet how firm still they stand for if the old Man and Manhood should by Injuries be awaked some that are so daring to give the provocation would to save their Faces with the first turn the Back Besides this People are grown numerous and in all their own Affairs keep correspondence with their Friends mutually for relief of Sufferers and other good Ends in all Parts And to invert Haman's Argument Esth 3. 8. 't is not for the King's Honour or Profit to let them be ruin'd at home or exil'd abroad that are so frugal numerous and industrious They alone may by the Assemblies here in London be calculated to be a great Body and with all the other sorts of Dissenters both in the City and all the Land in two Isles what a Body do they make The wisest King has a Political Maxime In the Multitude or Plenty of a People is the King's Honour but in the Want of People is the Destruction of the Prince Prov. 14. 28. Dr. Jermin in loc p. 296. reads the first Clause Berab gnam as inclusive of both Numbers and Plenty of Estate Many in Misery makes the Misery greater and the Honour of the King less but when People are not preserv'd in their being or well-being it begins with the Peoples Loss ends with the Princes Ruine They are the King's Trophy and Treasure Messis nostra cunctorum quies Our Harvest is the Quiet of all said a Goth King Plato says Never King perish'd for want of Money but of Friends when all left Nero now began his Misery says Tacitus Now on them two things hangs the Being nay the Well-being of People as the Jews say of First-fruits and Tenths the whole Revenue of God's Honour our Peace and Comfort rests on these two Pillaâ—s Jachin and Boaz scatter the Assemblies and the Sabbaths are forgot Lam. 2. 6. and so God's Law is made void and of none effect Mat. 15. 6. and so 't is time for God to work now Psal 119. 126. 4thly I crave of these petty Kings in cold Blood to consider what all the Rigor both of Justices and Doctors has attain'd for the Attempt is one thing the Aâ—tainment is another 'T is true old Laws and new of this Nature Civil Canon Common are all sharp enough and made keener by the Spirit in which and Occasion by which they 're executed Is severe Rigour Brow-beating on the Bench Thrasonical Boasts insolent Insultings at Doctors-Commons stretching the Law to all the Heights that Wit and Malice can reach Engines now fit to effect the Business of uniform Conformity that never yet was nor will be attain'd upon thinking People Generous Minds receive no Impression by Coâ—rtions nay if it comes that way the Religion is the more abhorr'd for force as that of the Spaniards is of the Indians that being by Droves compell'd to the Water-Baptism come out Christians thus dipt and anointed that the poor Indians say If a Spaniard goes to Heaven they 'll never come there such is their Cruelty O the deep prejudice that such scandalous harsh Severities of Christians on each other lay in the way of the Conversion of Souls I confess you may obtain on degenerate low cowardly Souls that have animum pro sale that profess fidem venalem ephemeram whose Soul and Faith is saleable to any Lord that will buy whose Obedience is little better than that of brute Beasts that follow the Drove But as Scripture is the highest Reason so Obedience must be call'd the Obedience of Faith or it 's not current with God Rom. 16. 26. Fines and Civil Mulcts may empty the Purse waste the Substance beggar the Family vex the Widow long ere they open their Eyes or change the Heart These dead Weights may force the Wheels a little about but let them be took off and presently all return in statu quo You convert the Purse to your use not the Person to you far less the Heart to God or if a Proselite he 's seven times more the Child of the Devil than before Mat. 23. 15. Consider further as to the Assemblies you now disturb or scatter you may easily win the Ground they are upon but you drive them only to another Spot they will not ruffle with you you are armed they naked The Officers you bring are either rough or smooth and civil Men that will never destroy Neighbours in the Service of God tho you fine confine and hang them too They would rather come and partake of our Sweets than
symbolize at least with Roman 〈◊〉 in which they are not to participate 〈◊〉 〈◊〉 The Papists say the Body of Christ transubstantiates the Bread Lutherans it consubstantiates and so may well adore it you say neither and yet kneel to 't as to God Well may they separate 5. They find you own another Headship than Christ's giving what you well took from the Pope to Man which is not competible or due to any Mortal save Christ only 6. They lisp out as they dare that you look too luscious or asquint to the old Mother Some Sons of the Church plead for a Peace with Rome Rites are a sure Sign I could urge Martial Lumine luscus Rem magnam praestas Zoile si bonus es Or that of the painted Peacock's Property Angelus aspectu pede latro voce gehenna She 's like an Angel plum'd so choice with a Thief 's Foot Hell in her Voice Truly a Voice all Curses is like Hell not the Church of Christ so that one may say Were the Pope's Bull and P Curse As sharp in Conscience as the Purse Both high and low in this our Nation Might dread a Priest's Excommunication 7. But lastly I say for them they cannot in Conscience come and receive you have so many Additions to God's Word Prov. 30. 6. your Posts by God's Ezek. 43. 8. that it alters the thing to which the Addition is put as Civilians say Additamentum rei naturam â—ollit Now I would only ask from that Text 1 Cor. 11. 28. cum sequent Let a Man examine himself and so eat with what follows Did the Apostle concern or intend us You say Yea Then is each worthy Receiver to mind that the Church which he receives with as one Bread be after the Apostolick not Apoâ—â—atick Patern as well as his personal Fitness And I ask also Does the Apostle write to the Pastors or the People or rather both Sure all will yield to both Then I say the delivering of so sacred Symbols by or into unwashen hands that nor can nor do examine their own Fitness nor do the Priests help them is to profane the thing to take God's Name in vain and to be your selves accessary to the Receivers Guilt and Ruine a Charge as heavy to answer to Christ as lightly assumed of late in a futilous vain and pernicious Pamphlet printed Child's 2d Argument p. 3. 6thly Not forgetting the Office of an Insormer to them I only say three things 1. Touching your Race 2. Course 3. Conclusion First For your Rise and Race It may be derived high Cain is the Root of your Blood Envy the Root of your Actings the Devil Father to both Envy the Source Avarice the Channel it runs in that breeds the Act this feeds the Agent Trace it along from the beginning First the Devil accuses God to Evah then he propagates his Seed by Cain in killing Abel next by the Giants Race after by Tubal-Cain and all the Pipers and Musicians who being all immers'd in the Flood Job 22. 16. Nimrod is next of that Stock a mighty Hunter Gen. 10. 9. and do we think he wanted these Beagles and Setters of the Game As Nimrod a mighty Hunter before the Lord A Rebel as his Name denotes These may lie in the same House as Isaac and Ishmael in the same Womb as Jacob and Esau and yet the one persecute the other and that for God's sake Go on to Esau's Dukes all a Race of cruel Haters to Israel And so Amalek bears up the Name witness his dogging the feeble among them in the Rear Exod. 17. ult And of that Stock was Agag how high his Kingly Throne was let Balaam say Numb 24. 7. Doeg comes in next a Masquerade Worshipper he was before the Lord indeed but detain'd hid incluserat se in Tabernaculo not of good-will to Devotion but as you come to our Meetings to serve a Job for the Devil nor yet for Saul so much as Self and being his Herdsman if you will Butcher learn'd to be bloody Nob a whole City Women Infants with 85 Priests of the Lord he kill'd and ruin'd 1 Sam. 22. 18 19. Josephus says he razed and burnt it and killed 385 Persons And which was sad tho Saul was anointed of God yet being annoy'd with that evil Spirit he by commanding it owns the Guilt tho his Footmen declin'd Obedience to that Command but this Dog obeyed quickly which they or he were better Subjects let Sense judg Rabbins say after he was that Armour-bearer that being too near Saul's Person found a Season to kill him after the Battel Others call him a Pastor to Saul's Flocks and some also a Judg Dr. Mayor but commission'd now for this Job as a chief of Saul's Servants 1 Sam. 23. 9. His Successor is Haman the Agagite that struck in Esther at all the Race of Israel Esth 3. 8. And the Line runs to Herod who slew 14000 Infants for Christ Nay to Judas of whom Mayor says Vol. 2. p. 316. Doeg was a Type so all are that intend Envy under the Mask of Piety To end this of the Rise of them I remind my Reader that some eight Years since Anno 1675. there came a stitcht Book to hand stil'd A Rebuke to our Informers in which the sober Author after the Preface first convicts them of their Sin secondly answers Objections thirdly makes some Inferences in all handles the Matter so gravely truly and strenuously that I judg that Piece of 84 Pages not only meet for a vicious Informer but any rigid Priest or Person that loves sober Truth But to follow my purpose I say it is no shame to us to suffer what Christ our Lord did nor any credit to our Accusers to do what Judas did the Top of all whose Kin is the Devil Secondly For the Course you run 't is pernicious and vile and that 1. To the King It is so far from serving his Interest that it loosens the Bands of Union and tempts the People to a Jealousy as if he meant to resign the Rule and Reins of a Prince to such petty Tyrants You diminish the Number and discourage the Trade of the Sedulous and so can never countervail the King's Damage Esth 7. 4. as Haman pretends Esther denies If Solomon reason right Prov. 20. 38. By Mercy and Truth is the King preserv'd his Throne is upheld by Mercy Mercy shew'd the Poor Dan. 4. 27. Truth preach'd to the Erring so his Person or Power is upheld Then Cruelty Exactions and Falshood in Oaths weaken both You hurt him by his own Weapon in pretending Law 2. You injure Protestants in weakning them by Fines deterring them from their Religious Duties and the Exercise of their Gifts and Graces for others Good You propagate the Plot and serve the Papists in turning the Force of Laws in the harshest Sence to the disquiet of the Peaceable in the Land Psal 55. 20. And so Protestants are set to vex each other Papists in the Interim divide all Divide
Africa so he to England Multis vapulet we know his Will and do it not and shall be beat with many Stripes and the Pope shall gather the Rod. It may verify Campian's Exprobration The English love Preaching not the Preachers Or that of Pererius to England Veniet tandem iniquitatis complementum that is England's Sin at last comes to a fulness The latter grave Doctor has this fatal Simily As the Moon suffers no Eclipse but at Full when farthest distant from the Sun so the Church in the Fulness of Prosperity has now the greatest Eclipse being farthest off the Sun O Church of England see to 't now in thy fulness of Establishment thy Distance from Christ cause not thy Eclipse by Popery Now Ministers make way for Antichrist as being opibus potentiâ major virtutibus verò pietate minor Tho you be greater in Wealth and Power yet less in Piety and Vertue Jerome in Vita Mal. p. 740. 2. All that dare share in her Sin look assuredly to partake of her Plagues Death is in the Pot taste not the Broth or the Flesh Mourning follows that Knox refused to take a Bishoprick ' cause it had aliquid commune cum Antichristo somewhat of Antichrist Can a severer Threat be read If any do worship the Beast or his Image or take his Mark in the Forehead or Right-hand he shall be tormented with Fire and Sulphur before the Lord and the Lamb. Rev. 14. 10. That Fire they gave us shall return hotter No Papist can go beyond a Reprobate says Perkins This Text adds one Word sharper without mixture i. e. of Lenity or Mercy yet it 's fully mix'd with all that Guilt or Wrath can inflict I conclude this Dissuasive from a slavish deserting pure Worship for Antichristian Apostacy as Edw. Bagshaw does his Book with part of that pious learned Bishop Vsher's Catechism p. 441. where Antichrist is so defin'd as one that under a colour of being for Christ as his Vicegerent opposes himself to Christ in all his Offices and bearing Authority in Church and Commonwealth a Mother of Fornications to Kings and People one that causes many to sin by Laws that are advisedly made that allows incestâ—ous Marriages and to break Faith and Leagues c. and for use of it says All that partake of Rome's Sin are under her Curse and so all ought to hate her So infers that no Reconciliation can be had with Rome nor can we communicate with them unless we share in their Destruction for Popery destroys the Vitals of Religion So he concludes ibid. p. 442. those that are off it should free themselves of the Remnants of Popery Iesh God in Judgment bring the whole on them again So is the third Caution Now one more I will add Fourthly and lastly Beware of provoking your Shield of Defence to call off his glorious Covert and leave you as Aaron made the People Exod. 32. 25. naked and open to every Lash of the Tongue or Pen or to all the Feet of Beasts to tear and tread and to every Storm of God's Fury and Vengeance that may fall for if you provoke your Defence where will you flie to hide Ahab did so and in Battel tho well arm'd an Arrow drawn at a venture pierc'd him betwixt the Joints of the Harness 1 Kings 22. 34. and so verifies through his Wilfulness the Prophet's Word he hated he justly died in War that hated Micaiah a Son of Peace If the Lord be provoked to grub up the Hedge of Providence and Restraint and dig down the Wall of Protection about his Vineyard Isa 5. 6. the Entrance of the Boar and Fox is easy And then the Lord being gone he and the Enemy answer both roughly The one says God has forsaken him Psal 71. 11. persecute and take him or them now and if we cry to God he says Go to your Gods I 'll deliver you no more Judg. 10. 13. What provokes to such a Withdraw I answer briefly 1. Unfruitfulness does it The Lord served that first Vineyard so that instead of Grapes that he looked for it yielded wild and fowre ones that he looked not for and so it was trod down and eaten up Isa 5. 5 7. Ezek. 15. 2 7. And when the Master came lo he 's served so and worse they kill'd him Mat. 21. 41 43. and that Gospel Tenure was let out to â—s And if the Kingdom of God be again took from us the same Case that was theirs may be also ours 2. Formality does it A lukewarm Profession is next to none and as ungrateful and naufeous as the Water that is tepid to God's Stomach and to be cast up in any Corner out of Sight and if it be set aside afterward is coldest Rev. 3. 1 2 15 16. A Name to live is hateful to Christ Life being absent the Carcase without the Soul of Religion is good for nothing save for the Roman Eagles and Vultures to pick. They say Ravens have a Charter about London not to be shot at that so all the Carcases may be spent I wish some Roman Crows had not God's Commission and Mens Protection allow'd because our Formality is infectious to the Air of God's Worship and smells so ill with God 3. Hatred to the Power of Godliness and intestine Enmity to the Professors thereof Many a Pulpit is fill'd with this Drivel Luther's Prayer had need be said by us A Pastore glorioso c. From a vain-glorious contentious scornful scurrilous jerking envious Ministry Libera nos Domine You would have Dissenters conform and too many do but what Welcom give you them that come Griping Satyrs Jerks and Jeers bitter Reflections as Salt to rub their Eyes with Some come you say to save their Souls others to save their Bacon or Estates Is it civil to invite to a Feast and cut or pierce with the Spit Which one of yours so describes in a few Verses thus Mr. L. Gr. We 're burthen'd with our old Sir Johns That feed us not with Bread but Stones That cant an Homily or two That Daws and Parrots learnt may do That only prove themselves devout By this that Cromwel turn'd them out This tender Conscience disapproves That Ravens should return with Doves And croak in Pulpits yet to bring More Wrath both on our Church and King So he and to avoid this let that be the Prayer of any that love Sacred Fire as was of a witty Lad in Cambridge upon a Fire in the Colledge by a Snuff From Snuffs in the Quire Vnhallowed Fire From Candle-Ends and seeming Friends Libera nos Domine Other Cautions might be urged and Causes of God's wrath indigitate to clear this last but things multiply in the breaking In a word if the Lord depart upon the provocation of profest Sons and Daughters Deut. 32. 19. it may afflict some of the best first and cause them to lament after the Lord but they being hid in the day of the Lords wrath as his promise is
by fear of Ruine plead the Cause of God's Worshippers as did Pharaoh's Courtiers the Land being almost destroyed Exodus 10. 7. Sometimes Fits or Pangs of Conviction perswade to some Urbanity as King James of Scotland long ere he came for England put on that Moderation and Vrbanity to that People that a Coyn of Crown Pieces was made with a Sword and on the Point of it a Crown the Motto Pro me si merer in me The Sword is for me if I deserve against it He bravely own'd that he ow'd his Kingdoms to Christ deriv'd from him in the following Sonet to his Son I wish also it may extend to Grand-Sons Basilicon Doron God gives not Kings the stile of Gods in vain For on his Throne they do his Scepter Sway And as their Subjects ought them to obey So Kings should fear and serve their God again If then you would enjoy a happy Reign Observe the Statutes of your Heavenly King And from his Law make all your Laws to Spring Since his Lieutenant here you should remain Reward the Just be stedfast true and plain Repress the Proud maintaining aye the Right Walk always so as ever in his Sight Who guards the Godly plaguing the Prophane And so you shall in Princely Vertues shine Resembling right your mighty King divine These I find rescribed at the end of one Mr. W. Symond's Pisgah Evang. pag. ult A. D. 1605. upon the Revela And would all Princes take out that Copy and follow it the Lord would both lengthen their Days and reward their Love to the Godly here with a Crown of Glory Eternal Now the Verses of a King having given this royal pleasant and not impertinent digression I return to our Matter The providential Preservations of God's Courtiers is a Theam worthy of the wit reading and Pen of Argels not only to observe the Shield of Defence held out for the Safety of the Pious personally in all Times of danger but in a more special way over the whole Body of the Elect in the most perillous Times that have or can come He that views the People of God in Ages by-past when the Church was seminally in one Abel Ecclesia est aliquando uno Abelo Enocho Vt Aug. Or in a Family as Jacobs or under the Brickes as in Aegypt 430 years in hot Flames of Persecution 110 years or about it In the Wilderness 40 years fed who can tell how and descend by the track of the well nigh 4000 years of the O. T. and come on to the N. T. Times some small lucid Intervals excepted See the Woman 1260 years in sad solitude destitute afflicted and tormented Or as Luther aptly resembles her to a poor sad forlorn Maid stript of all Raiment Sehlter or Defence so exposed among Lions Wolves and Foxes in Deserts Woods and Caves Non Pompâ externâ delituit in Cavernis non in primariis sedibus Vt Hylar cont Auxent Not visible in outward Pomp and Grandeur and so void of all Food and Friends lifting up her pure and milky hands not without furrow'd Cheeks if not tears of blood distilling at every Lip and Vein and her bleared Eyes still looking up with most ravishing Love and Longings to her Beloved and Crys for his second Return Such a prospect would cause any serious thinking Person with whom Religious Sentiments have in the least obtained to seek a Place or an Hole as Joseph to weep and wipe and then come out to joyn issue in her Crys Then on the other hand to see her clad and fed tended by Angels defended of her God adorn'd with a glorions Presence Acts 7. 38. Her Tears wip't off as Babila's Sweat by the hand of Angels her bloody Wounds quot vulnera tot ora as so many mouths all washt suppel'd and cured her Children restor'd increas't and united he must of all this take up a Wonder and turn aside to see a Bush so long in Flames unburnt a Bird of Paradice and yet on the Wing a Beauty so scortcht and yet in her Glory a Fort besieged and yet still inviron'd by a Wall of Fire on all sides May he not say and sing as the Psalmist The Lord preserves the Faithful Psal 31. 23. 37. 28. Yea and for ever and will at last again restore the Preserved of Israel Isai 49. 6. But since this comfortable Subject multiplies in the breaking I will shut it up with a Scripture and an Instauce or two The Scripture is that of the Women helped by the earth against all the Floods of Slander Heresy Idolatry and Persecution cast out by the Dragon against her and her Seed with cruel Edicts Laws Decrees Cannons and Ecclesiastical Curses and Excommunications Now comes in the help of the Earth VIZ. 1. By pleading the Womans Cause against all the false Calumnies of the Enemies cast on their Assemblies as Plinius 2. Reinerus the Inquisitor c. that helpt her 2. By casting a Bone among the Enemy as Paul 'twixt the Pharisees and Sadduces about the Resurection A. D. 1526. Dr. Taylor Apoc. 12. 16. Warr with the Dragon p. 810. Carl. 5. and Franc. 1. joyn Forces to root out Lutharisme and yet the Pope intending other ends breaks that League gives the Emperour in Italy such Work as diverts him from the Protestants that else had perisht So Anno 1530. Charl. 5. past a cruel Edict against the Professors of the Gospel that feared would swallow them all up at the Dyet of Ausperge but lo the Earth helpt the Woman for now the Turk as if he had been carryed by the hair of his head invades the Empire and Austria so now instead of Peace to ease them of that Edict hee 's glad of their Aid against the Turk a thing acting again now by the Turk but in what Fitness the Emperours 50000 is I see not to give battle to thrice that number Now the Turk has got occasion by the Forelock and the Hungarian Protestants so disoblieged that a Barbarian Infidel gives better truce and terms to Christians then they allow one another So rampant is the Spirit of Persecution now in Europe but I note it for Support to show that some sad Sights may bode to good Signs and Evils per se may prove good by accident for the Godly in the issue It seems an Allusion to the Ark of Noah God for a years time and some odd days was Pilot himself by his Providence till at last it rested on the Mount Ararat and the Earth by little and little drunk up that Flood so God doth by Earthly Men Means and Aims help his Holy Ark till at last some Dove returns with an Olive Leaf of Peace with good Tydings For Christ our Head being far above all the Floods hence it is his Body cannot be drown'd the Waters that drown'd God's Enemies yet sav'd his Israel Daniel's Lion and Jonah's Whale were Types of this That by which we look for Ruine is God's means to set us on dry Ground So